[Par-reg] Parshat Tzav - shiur
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Wed Mar 23 06:02:40 EST 2005
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT TZAV
THE DIFFERENCE BETWEEN TZAV AND VAYIKRA
At first glance, Parshat Tzav appears to be simply a
repeat of Parshat Vayikra. In this week's shiur, we explain
how and why they are different.
Even though our analysis may appear a bit tedious, as it
deals with topics that seem to be totally irrelevant today,
our conclusions nonetheless will help appreciate why we eat
"kosher" meat.
INTRODUCTION
In both Parshiot Vayikra and Tzav we find an organized
set of laws concerning each of the five basic categories of
korbanot: OLAH, MINCHA, CHATAT, ASHAM and SHLAMIM. However,
in each Parsha, the order and detail of their presentation are
quite different.
A priori, it would have been more logical for the Torah
to combine all these laws into one unit. To understand why
they are presented separately, the following shiur analyzes
Parshat Tzav in an attempt to understand its internal
structure, and then compares it to Parshat Vayikra.
A KEY PHRASE
The 'key' towards understanding Parshat Tzav the phrase
"v'zot torat ha'...". To verify the centrality of this
phrase, briefly review the seven "parshiot" that comprise
chapters 6 & 7, noting how just about each "parshia" begins
with this same phrase: "zot torat..." - as it introduces each
new category.
For example, in 6:2 we find "zot torat ha'olah", in 6:7 -
"zot torat ha'mincha", in 6:18 - "zot torat ha'chatat", etc.
[See also 7:1 (asham), and 7:11 (shlamim).]
Then, study the last two psukim of this unit (i.e. 7:37-
38), noting once again how this phrase forms a very fitting
summary for each of these introductory phrases:
"zot ha'torah - la'OLAH la'MINCHA, v'la'CHATAT..." (7:37).
Furthermore, recall that we didn't find this phrase (or
anything similar) in Parshat Vayikra. Hence, to understand
what Parshat Tzav is all about, we must first understand the
meaning of the word "torah" in this context.
Today, the word "torah" is commonly used to describe the
entire Torah [i.e. Chumash], and hence the most general
category encompassing all of the mitzvot. However, in Sefer
Vayikra the word "torah" carries a more specific meaning, as
"torah" is only one of the various categories of laws,
distinct from "chukim" and "mishpatim". [See for example 18:1-
5.]
Another example of the use of the word "torah" in a more
specific context is in regard to God's comment to Yitzchak
concerning Avraham Avinu:
"ekev asher shama Avraham b'koli - v'yishmor mishmarti
mitzvoti chukotei, v'TORAHtei" - (see Breishit 26:5 )
Here, the word "torah" clearly implies a specific category
(and not a general one); and so claim Ibn Ezra, Rashbam,
Ramban, and Seforno (even though each gives a different
explanation of what that category is).
To understand the specific meaning of the word "torah",
let's consider its "shoresh" [root] - the verb "l'horot" - to
instruct. Hence, we should expect the word "torah" in Sefer
Vayikra to refer to an instructional (or procedural) law, i.e.
a series of actions necessary for the completion of a given
process.
[The same is true in Sefer Bamidbar, as we shall see in
our discussion of Parshat Parah.]
Based on this context, the pasuk in Parshat Tzav "zot
torat ha'mincha..." (see 6:7-10) should be translated as,
"This is the PROCEDURE for offering the "korban mincha", as
this pasuk introduces the details regarding HOW the priest
must offer the korban mincha. More specifically, this would
include:
a) taking it to the mizbayach;
b) offering a handful ("kometz") from its flour and oil;
c) eating the leftovers as "matza" in the courtyard, etc.
In this manner, Parshat Tzav details the procedures for
HOW to offer all the other types of korbanot. Herein lies the
basic difference between Parshat Tzav and Parshat Vayikra.
Whereas Parshat Tzav deals primarily with the procedures for
HOW to offer the various korbanot, Parshat Vayikra focuses on
WHICH korban is to be offered. Let's explain.
Parshat Vayikra discusses WHICH offerings the individual
can bring should he wish to offer a korban ["n'dava"], as well
as WHICH offering he must bring should he transgress
["chova"]. In contrast, Parshat Tzav explains how the
"kohanim" offer these korbanot, i.e. the procedures for the
"kohanim" to follow once the owner presents them with the
"korban".
This distinction explains why the opening pasuk of each
Parsha directs itself to a different audience.
* Parshat Vayikra begins with:
"...Speak to BNEI YISRAEL and tell them, if an INDIVIDUAL
among you WISHES TO OFFER a korban... " (1:1-2)
* Parshat Tzav begins with:
"Command AHARON & HIS SONS saying, this is the procedure for
bringing the OLAH..." (6:1-2)
Parshat Tzav is addressed specifically to the KOHANIM for
it explains HOW they must offer the korbanot, while Parshat
Vayikra directs itself towards Bnei Yisrael, since everyone
must know WHICH specific korban he CAN or MUST bring in any
given situation.
In other words, Parshat VAYIKRA serves as a 'halachik
catalogue' - guiding the individual as to WHICH korban to
bring, while Parshat TZAV serves as an 'instruction manual' -
teaching the kohen HOW to offer each type of korban.
Chumash presents each 'manual' independently because each
serves a different purpose. This can explain why the Torah
divides these details into two separate sections.
[This distinction also explains why certain details are
found in both Parshiot, i.e. those laws that must be known
to BOTH the kohanim and to the individual. Furthermore,
certain procedures that only the kohen can perform are also
included in Vayikra because the kohen serves in this
capacity as the emissary of the individual offering the
korban. Ideally the owner should offer the korban, but
since only kohanim are permitted to come near the MIZBAYACH,
the kohen must perform the "avodah" on his behalf.
Additionally, the owner must also be aware of what he is
permitted to do and which rituals are restricted to the
kohanim. For example, the owner is permitted to do
"shchita," but may not perform other "avodot."]
THE 'NEW ORDER'
This background also explains the difference in the ORDER
of the presentation of the korbanot in each Parsha.
As we explained in last week's shiur, Parshat Vayikra
discusses the categories of "korban yachid," beginning with
the voluntary N'DAVA korbanot - OLAH & SHLAMIM - and then
continuing with the obligatory CHOVA korbanot - CHATAT &
ASHAM.
In contrast, Parshat Tzav makes no distinction between
N'DAVA and CHOVA. Once the korban comes to the Mikdash, the
kohen doesn't need to know why it was offered. Instead, he
only needs to know its category. Hence, the order in Tzav
follows the level of "kedusha" of the various korbanot: OLAH -
MINCHA - CHATAT - ASHAM - SHLAMIM.
[The SHLAMIM is now last instead of second, since it has the
lowest level of "kedusha" ("kodshim kalim").]
THE ORDER IN TZAV
One could also explain that the internal order of Tzav
follows according to how much of the korban is consumed on the
MIZBAYACH (in Chazal known as "achilat mizbayach"):
The OLAH is first as it is totally consumed on the
mizbayach. The MINCHA follows, as it is either totally
consumed, in the case of a MINCHA brought by a kohen (see
6:16); or at least the "kometz" is consumed, while the
leftover flour ["noteret"] can be eaten only by the KOHANIM.
Next we find the CHATAT and ASHAM, as their "chaylev"
[fat] and "dam" [blood] is offered on the mizbayach; while the
meat can be eaten only by the KOHANIM.
[All of the above korbanot are known as "kodshei kodashim",
as the meat either is consumed on the mizbeyach or eaten by
the kohanim, but must remain within the courtyard of the
Mishkan. The Gemara explains that this meat eaten by the
kohanim is considered a 'gift' to the kohanim from God (and
not from the owner) -"m'shulchan gavohah k'zachu leh".]
The SHLAMIM comes last as some of its meat can be eaten
by the owners (after the "chaylev" and "dam" are offered on
the mizbeyach). As this meat can be eaten anywhere in the
camp (and not only within the courtyard of the Mishkan), this
category is known as "kodshim kalim."
AN OUTLINE of PARSHAT TZAV
The following table summarizes the overall structure of
Parshat Tzav based on the principles discussed above. As you
study it, note that not every 'parshia' begins with a "zot
torat ha'--". Instead, we find several 'digressions' into
'parshiot' of related topics (noted by a '**"). We will
discuss these digressions at the conclusion of the outline.
TORAT ha'OLAH - 6:1-6
1) bringing the daily "olat tamid";
2) "trumat ha'deshen" - daily removal of ashes from
mizbeyach;
3) preparing the wood and fire on the mizbayach;
4) mitzvat "aish tamid" - to ensure a continuous fire.
TORAT ha'MINCHA - 6:7-11
1) the "kometz" (handful) of flour placed on the
mizbayach;
2) the "noteret" (leftover portion), eaten by the kohen;
** RELATED LAWS: (6:12-16)
3) the "minchat chinuch" - the special inaugural meal
offering brought by a kohen the first time he performs
AVODA.
4) the "minchat chavitin" - offered daily by the Kohen
Gadol.
TORAT ha'CHATAT - 6:17-23
1) the procedure how to offer the korban;
2) the portion eaten by the kohen;
3) where it can be eaten (in the "azara");
Related laws:
4) special laws concerning a case where the blood of a
chatat touches a garment or vessel.
TORAT ha'ASHAM - 7:1-7
1) the procedure how to offer the korban;
2) the portion eaten by the kohen;
3) where it can be eaten;
[As "asham" forms the conclusion of the Kodshei Kodshim
section, several laws concerning the reward of the kohen
are added, such as the kohen's rights to the animal hides
of the OLAH and the issue of who receives the "noteret" of
the various types of korban mincha (see 7:8-10).]
TORAT ha'SHLAMIM - 7:11-34
1) the laws regarding the Korban Todah (thanksgiving);
2) the laws regarding a Korban Shlamim (freewill);
**RELATED LAWS:
3) laws concerning meat that becomes "tamey" (defiled);
4) the general prohibition of eating "chaylev" and "dam"
(blood)
5) the kohen's rights to the "chazeh" (breast) and "shok"
(thigh), a 'gift' to the kohen from the owner of the korban.
SUMMARY - 7:35-38 (this concludes the unit)
35-36: "This is the 'reward' of the kohanim from the korbanot.
["mashchat" = reward, but see m'forshim!]
37: ZOT HA'TORAH: l'OLAH, l'MINCHA, l'CHATAT
v'l'ASHAM... ul'ZEVACH HA'SHLAMIM".
THE DIGRESSIONS
Even though most of outline follows according to the
structure set by the phrase "zot torat..." (and hence its laws
are directed specifically to the kohanim) we do find several
digressions.
The first such digression is the 'parshia' of 6:12-16,
and follows the laws of how to bring a "korban mincha". It
describes both the:
* "minchat chinuch" - the inauguration flour-offering that
the kohen brings on the day he begins his service; and the .
* "minchat chavitim" - an identical korban offered daily by
the Kohen Gadol.
This digression is quite logical, as this law relates to
both the korban mincha and to the kohanim.
Within the laws of the korban SHLAMIM we find two
additional digressions. The first (7:22-27) discusses the
prohibition to eat "chaylev v'dam" from any animal, even if
was not offered as a korban SHLAMIM. The second (7:28-31)
explains that the owner of the korban SHLAMIM must give the
"chazeh' and "shok" to the kohen. Note how both of these
digressions are directed to the entire congregation (and not
just to the kohanim/ see 7:22&28) for everyone is required to
know these related laws.
PRIESTLY REWARD
With these digressions in mind, and after reviewing the
outline we may additionally conclude that one of the primary
considerations of Parshat Tzav is the compensation that the
kohen receives for offering the korban. In contrast to Parshat
Vayikra, which does not at all raise this issue, Parshat Tzav
tells us that the kohen receives the hides of the Olah
offering, the leftovers of the Mincha offering, most of the
meat of the "chatat" and "asham" and the "chazeh" & "shok" of
the "shlamim".
The summary pasuk in 7:35-36 reinforces the significance
of this point in the eyes of Parshat Tzav, as does the
introduction in 6:1-2, which directs these laws specifically
to Aharon and his sons.
KORBANOT THEN / KASHRUT TODAY
As we mentioned above, in the middle of the SHLAMIM
section in Parshat Tzav we find a special "dibur" to Bnei
Yisrael prohibiting them from eating the "chaylev" & "dam"
(fat and blood) of any animal, even if that animal is not
being offered as a "korban"!
This law, and its presentation at this location, suggests
that the 'kashrut laws' of "chaylev v'dam" can be viewed as an
EXTENSION of the laws of korbanot. In other words, Chumash
purposely includes the laws of "chaylev" and "dam" in Parshat
Tzav to teach us that they are forbidden specifically because
these parts of the animal, had it been a korban, belong on the
mizbeyach!
Ideally, as Sefer Devarim establishes (see 12:20-22), one
should eat meat only within the framework of a korban shlamim.
Eating "chulin" (meat which is not a korban) is allowed only
when bringing a korban shlamim is unfeasible. [In Sefer
Devarim this meat is referred to as "basar ta'ava" ('meat of
'desire').]
Nevertheless, even in the realistic, non-ideal condition,
when one does eat "chulin," he still may not eat the "chaylev
v'dam." Therefore, whenever a Jew does eat meat, he must
remind himself that this animal could (or should) have been a
korban shlamim.
One could suggest that man's desire for meat may reflect
an animalistic tendency latent in human behavior. By offering
a korban shlamim, man can channel this desire in a more
positive direction - towards the enhancement of his
relationship with God.
[Recall from our shiur on Vayikra that the korban shlamim is
the ideal "korban N'DAVA" in that it reenacts the covenantal
ceremony between God and Bnei Yisrael at Har Sinai.]
Even today (without a Mikdash), by refraining from eating
"chaylev" and "dam", we elevate our physical world with
"kedusha" and retain a certain level of "kedusha" - even while
eating meat.
shabbat shalom
menachem
===================
FOR FURTHER IYUN
A. WHAT'S A MISHPAT?
What do you think is the difference between a "chok" and a
"mishpat"? Consider the linguistic relationship between the
words "mishpat" and "shofet" (= shoresh sh.p.t.), and recall
Parshat Mishpatim (Shmot chapter 21) and its 'key' word (pun
intended).
B. SOME MORE 'TORAH'
Note the similar use of the word "torah" - "procedure" - in
Tazria-Metzora - see Vayikra 12:7, 13:59, 14:2,32,54.
See also Bamidbar 5:29-30, 6:21.
Note also Breishit 26:5 - see m'forshim!
Note how the word "torah" takes on a more general meaning in
Sefer Devarim - see 1:5 & 4:44! Can you explain why?
See Shmot 24:12, And note the words TORAH & MITZVAH.
If "mitzvah" refers to TZIVUI HA'MISHKAN, i.e. Shmot 25-
>31, then to what does TORAH refer? Based on 7:37-38, could
this be referring (at least partially) to Parshat Tzav?
Could it include other parshiot of mitzvot found in Sefer
Vayikra and Sefer Bamidbar? If so, can you explain why?
Relate to your answers to C & D above.
C. THE PROBLEMATIC FINALE
See 7:37, which accurately summarizes the entire Parsha,
except for one 'small' detail:
"zot ha'torah la'OLAH la'MINCHA, v'la'CHATAT v'la'ASHAM
*v'la'MILUIM* u'l'ZEVACH HA'SHLAMIM..."
What is "v'la'miluim" doing in this pasuk?
1. Scan the Parsha to make sure you understand the question.
2. Note the two directions taken by the commentators in
dealing with this problem. [See Rashi & Ibn Ezra.]
3. Relate these answers to 6:12-16 and the next perek (8:1-
36).
4. Now relate this issue to Shmot perek 29.
Note that from 7:38 it appears that the mitzvot of
Parshat Tzav were given on HAR SINAI, and NOT from the Ohel
Moed as were the mitzvot in Parshat Vayikra [see Ramban].
How does this help answer the question concerning the
word "miluim"?
5. Why are the laws concerning the 'miluim' recorded in Shmot
(perek 29) while all the other "torot" appear in Vayikra?
6. How does all this relate to Shmot 24:12 and Parshiot
Terumah -Tezaveh? To what does the word "torah" refer in that
pasuk?
[Iy"h, next week's shiur will deal with this topic.]
D. At the end of Parshat Tzav (8:1-36), we find the narrative
describing the seven-day "miluim" dedication ceremony. Prove
from the style of this parsha that it belongs in Pkudei. (Look
for the repetition of the key phrase.) Where in Parshat Pkudei
does this parsha belong? Why do you think it is placed here?
How does this parsha relate to Parshat Shmini?
Why do you think this narrative is included in Sefer
Vayikra rather than Sefer Shmot?
Note as well that the fulfillment of all the commandments
concerning how to build the Mishkan in Parshiot Terumah
Tezaveh were repeated in Vayakhel Pekudei, EXCEPT the
commandment concerning the seven day milium ceremony.
E. DAM HA'NEFESH
In the related parsha of "basar ta'ava" in Sefer Devarim
(12:20-28), we find what appears to be a different reason for
the prohibition against eating blood:
"Be sure not to eat the BLOOD, for the blood is the 'nefesh'
(life/ soul), and you must not consume the 'nefesh' with the
'basar' (meat)." (12:23)
In truth, however, this reason involves the very same
principle we discussed. The sprinkling of the korban's blood
on the mizbayach represents the 'nefesh' of the person
offering the korban - "ki ha'dam hu ha'nefesh" (12:23). This
is the reason why the blood was chosen to be sprinkled on the
mizbayach, and this is the reason why we are not permitted to
eat the blood.
How does offering a korban or refraining from eating
certain animal parts bring anyone closer to God?
Man's relationship with God stems from his understanding
that he was created for a purpose. Towards that purpose, God
created man "b'tzelem Elokim" (Br. 1:27), i.e. with a creative
mind (see first chapter of Moreh Nvuchim of the Rambam!). It
is this trait of "tzelem Elokim" that differentiates man from
animal. Upon seeing the blood of an animal, man should ask
himself, how am I different from that animal? The animal's
shape may be a bit different, but the blood is the same blood
as the human being's, just as the inner organs and limbs are
the same as his.
One could suggest that the experience of offering a
korban stimulates this process of introspection; it may help
man recognize that despite these similarities, he is
different, insofar as he was created "b'tzelem Elokim" - for a
purpose. The search for that purpose sets man on the proper
path. As we say in Tehilim:
"Adam bi'kar" - a man [lives] with wealth and honor -
"v'lo yavin" - but does not contemplate his way in life -
"nimshal k'bhay'mot nidmu" - he is like the animals that
perish. (Tehilim 49:21)
F. ANOTHER "DIBUR" OUT OF PLACE?
Imbedded within the parsha's discussion of shlamim we
find yet another "dibur" to Bnei Yisrael (7:28-34). Again, why
do we find a "dibur" to Bnei Yisrael in the Parsha intended
for kohanim? Shouldn't these laws appear in Parshat Vayikra?
This "dibur" details the laws requiring the owner of the
shlamim to give the "chazeh v'shok" to the kohen. These laws
are in Parshat Tzav because they deal with the portion of the
animal reserved for the kohanim. On the other hand, it must be
emphasized that this portion is a gift to the kohen from the
owner of the korban. As such, it requires a special "dibur" to
Bnei Yisrael.
G. KORBAN TODAH & KORBAN PESACH
One could suggest that the korban Pesach is simply a
'special type' of korban Todah. The following questions (in
lieu of a shiur) will help you understand their connection.
(Read Vayikra 7:11-15 & Shmot 12:3-12.)
1. What is the time frame in which these korbanot can be
eaten?
2. What type of bread must be eaten with each korban?
Do any other korbanot come with bread or matza?
3. Would you say these laws 'force' someone to invite people
to join him in eating his Korban Todah?
Must one invite others to join him when eating the Korban
Pesach?
4. What is supposed to happen during this "Todah" seudah?
Relate to Tehilim 107, especially pasuk 22!
How is this similar to "leil ha'seder"?
5. How does the recitation of "Hallel" apply to both korbanot?
Relate to Tehilim 100("mizmor l'Todah").
6. According to this comparison, why do we eat matza with the
Korban Pesach?
Does it have anything to do with the matza that Bnei
Yisrael baked after leaving Egypt (see Shmot 12:39)?
Iy"h, we'll have a shiur on this topic before Pesach.
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